Blog entries are not study materials. Such is
the law
of the genre. Each blog entry keeps to a rundown to give its readers a
quick
view of the subject’s entirety, even though developments might be
desirable.
The present subject is in this case, but anyone willing to understand
is going
to understands it.

Fellow men, join us!
Just as every great message is in history, the Arès Message is
simplifying one.
For it is crucial!
It is about evil, but does not dwell on all of the numberless complex
causes of
evil or on the unexpected strategies evil will exert to withstand the
apostolate of Good that we have
undertaken.
It brings under attack the treason of religion and politics, the spirit
of
greed, of domination, of pleasure, the believers’ cowardice, but it’s
no good
to us overdoing it, because all of men are tainted
(2/12) with sin; I am,
you are,
everybody is.
And yet everybody unknowingly inwardly conceals the Light
of a prophecy extraordinary, but workable. This is why it
endows goodwill men with a watchword simple, though powerful: Penitence!

The world claims to be aware of whatever is good
and
whatever is evil,
which it expresses in cultures, dogmas and laws. The world is once and
for all
self-satisfied with its own assessment of good and evil, so it cannot
evolve
toward Good. On the contrary, the lowly
(2/10) Arès Pilgrim has found out
that he or she knows nothing about good and evil, and that he or she
has to
find all about it within himself or herself through penitence.Penitents have
a great future.

Fellow men join us!
The Hand into the rift (Rev of Arès xxxvi/1),
the Hand capable of parting open
the jaws
of good and evil, between which man has been suffering, to set him free
from
them, it’s you humble penitent people!

The penitents, that
The Revelation of Arès is about, are
not sad repentants going around in sackcloth and ashes, but conquerors
of Good creative and joyful
(Rev of Arès 30/11). They are quite simply people who
love, forgive, make peace, are free of
all prejudices, are gaining
goodhearted intelligence.Religion, politics and science consider man as
irremediably chewed up
between good and evil, a fate that he can only evade through death,
says
science, through mercy and prayer, says religion, government, law, tax
and war,
says politics.
No, the Father retorts to them, it’s through penitence,
only through penitence
that man will evade the good/evil dilemma, in which he has shut himself
up ever
since Adam’s days (Rev
of Arès 2/5).

The Revelation of Arès reminds us of the origin of men’s
misfortune. Adam—which points to a race,
but not an individual—recently
spiritualized, probably exhilarated in feeling free
like his Creator, whose image
he had been made lately (Genesis 1/26-27),
chose a way of life that involved much risk of generating evil
and would indeed result in time,
aging, injustice, suffering and
death (Rev of Arès 2/1-5). Mankind
ended up totally unaware that a return to the Day
(Rev of Arès 31/8-12) of happiness and immortality was
possible.
The white king —religion — and black king
— politics, economy, science
— more loudly than ever claim that they know all about good and
evil ;
they make more laws and rules than they had ever made to define them.
What’s
more, and more critically, they have generated domineering
prejudices, now deeply aggregated with the human
nature,
deaf to refutation, sharp curbs on evolution or escape, whatever,
toward Good.
It’s to clear the way out of this situation that the Father calls
(Rev of Arès 28/22, etc.).

Man will pull out of evil, if he understands that
by
awakening the loving Father’simage
deep within himself where it is lying (28/6), he
will know what real good
is and what real evil is.
Pulling out of the tunnel of the
world’s law and prejudices is trying or frightening. First the Light
dazzles, one gropes one’s way out
like a mole (Rev of Arès 23/2), but
it is the only way to salvation :
penitence, in which becoming good
is synonymous with becoming spiritually free
(10/10) and intelligent (32/5). A
green penitent’s concern may be,
“Which
is the cause and which is the effect? Am I becoming free
and intelligent by
becoming good or is it the other
way
around ?” Both are simultaneous in penitence.
Seemingling illogical! One shall get used to this mental
transfererence: Making
God reappear inside one’s self (2/13),
becoming the Creator’s blood again (xix/21)
by becoming his basic creature
again.
So it is not from God that the Arès Pilgrim, a pioneer of all of future
believers, expects God’s Salvation (28/25).
It is from himself or herself that he or she expects God’s
Salvation and even more: the world’s salvation
(or change) (28/7),
because that destiny, which is not contingent, but deliberate, hangs on
the
likeness, the identity, between man and God.
An Arès Pilgrim finds salvation —
or
makes his or her soul (Rev of Arès 4/5-8,
17/4, etc.) — like the son
of the
parable (Luke 15/11-31) finds out
evil and good deep within himself and finds the way back to the Father,
the Spring (Rev of Arès 24/4. It
it not up to the Father, but it is
up
to the son to decide on his
destiny freely (10/10). The
believer’s freedom is based on effort,
it is a construction
(17/4, 18/1-3), but an existential absolute one.In other words, salvation is
certainonly when it results from
continuous
deliberate choice and action. The gratuitous gift of Mercy
— Do not foster (men’s) weakness by alluding to my Mercy at every
turn (Rev of Arès 16/15) — is possible, but contingent,
unexpected, and
will never affect the
masses — the world (28/7).Is the salvation through
penitence only accessible to superior
men, an elite ? No. Every one of men can achieve
his penitence,
because in this field nothing is quantitative or measurable. Your salvation
does not depend on the level
of good you reach, but of your will
to overcome the despondency to
reach
it (Rév d'Arès 13/8).

To religion salvation means post-mortem reward granted in return for a
life
of
faith put in religion’s dogmas and ritual practice.
To The Revelation of Arès the
meaning
of salvation is different,
flexuous
and gradual, notably because salvation
is going to gain strength over evil in the living world from
generation to generation (Rev of Arès 24/2), but on the
other
hand an extensive and much more generous meaning. It is the ascent
(Rev of Arès 7/2, 25/6, 38/5) toward good and
the victory
over evil here below as well as in the afterlife
for
any
good man, even an unbeliever (28/4 & 11). It is the ascent
that, under the preponderating
influence of a small remnant of penitents
harvested from generation
to generation is to end up transfiguring the world on the Day
when the
Light covers everything continuously (31/8) and Life
restored. Man is the architect of God’s Salvation
for himself and of God’s Victory (10/7) over global
evil, the Beast (22/14).

Whoever has ears to listen will understand even what is said
here in human
words unable to describe the transcendental Truth.